Teks -- Amos 2:4 (NET)

2:4 This is what the Lord says: “Because Judah has committed three covenant transgressions– make that four!– I will not revoke my decree of judgment. They rejected the Lord’s law; they did not obey his commands. Their false gods, to which their fathers were loyal, led them astray.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Amo 2:4 - Lies

Idols.

Wesley: Amo 2:4 - To err

Their idolatry blinded them, partly from the natural tendency of this sin, and partly from the just judgment of God.

Wesley: Amo 2:4 - After which

Idols.

Wesley: Amo 2:4 - Walked

Successively, one generation after another.

JFB: Amo 2:4

From foreign kingdoms he passes to Judah and Israel, lest it should be said, he was strenuous in denouncing sins abroad, but connived at those of his own nation. Judah's guilt differs from that of all the others, in that it was directly against God, not merely against man. Also because Judah's sin was wilful and wittingly against light and knowledge.

JFB: Amo 2:4 - law

The Mosaic code in general.

JFB: Amo 2:4 - commandments

Or statutes, the ceremonies and civil laws.

JFB: Amo 2:4 - their lies

Their lying idols (Psa 40:4; Jer 16:19), from which they drew false hopes. The order is to be observed. The Jews first cast off the divine law, then fall into lying errors; God thus visiting them with a righteous retribution (Rom 1:25-26, Rom 1:28; 2Th 2:11-12). The pretext of a good intention is hereby refuted: the "lies" that mislead them are "their (own) lies" [CALVIN].

JFB: Amo 2:4 - after . . . which their fathers . . . walked

We are not to follow the fathers in error, but must follow the word of God alone. It was an aggravation of the Jews' sin that it was not confined to preceding generations; the sins of the sons rivalled those of their fathers (Mat 23:32; Act 7:51) [CALVIN].

Clarke: Amo 2:4 - For three transgressions of Judah

For three transgressions of Judah - We may take the three and four here to any latitude; for this people lived in continual hostility to their God, from the days of David to the time of Uzziah, under whom Amos prophesied. Their iniquities are summed up under three general heads

1.    They despised, or rejected the law of the Lord

2.    They kept not his statutes

3.    They followed lies, were idolaters, and followed false prophets rather than those sent by Jehovah.

Calvin: Amo 2:4 - NO PHRASE

Amos turns now his discourse to the tribe of Judah, and to that kingdom, which still continued in the family of David. He has hitherto spoken of heathen and uncircumcised nations: what he said of them was a prelude of the destruction which was nigh the chosen people; for when God spared not others who had through ignorance sinned, what was to become of the people of Israel, who had been taught in the law? For a servant, knowing his master’s will, and doing it not, is worthy of many stripes, (Luk 12:47) God could not, then, forgive the children of Abraham, whom he had adopted as his peculiar people, when he inflicted each grievous punishments on heathen nations, whose ignorance, as it is commonly thought by men, was excusable. It is indeed true, that all who sin without law will justly perish, as Paul says in Rom 2:12, but when a comparison is made between the children of Israel and the wretched heathens, who were immersed in errors, the latter were doubtless worthy of being pardoned, when compared with that people who had betrayed their perverseness, and, as it were, designedly resolved to bring on themselves the vengeance of God.

The Prophet then having hitherto spoken of the Gentiles, turns his discourse now to the chosen people, the children of Abraham. But he speaks of the tribe of Judah, from which he sprang, as I said at the beginning; and he did this, lest any one should charge him with favoring his own countrymen: he had, indeed, migrated into the kingdom of Israel; but he was there a stranger. We shall now see how severely he reproved them. Had he, then, been silent as to the tribe of Judah, he might have been subject to calumny; for many might have said, that there was a collusion between him and his own countrymen and that he concealed their vices, and that he fiercely inveighed against their neighbors, through a wicked emulation, in order to transfer the kingdom again into the family of David. Hence, that no such suspicion might tarnish his doctrine, the Prophet here summons to judgment the tribe of Judah, and speaks in no milder language of the Jews than of other nations: for he says, that they, through their stubbornness, had so provoked God’s wrath, that there was no hope of pardon; for such was the mass of their vices, that God would now justly execute extreme vengeance, as a moderate chastisement would not be sufficient. We now then understand the Prophet’s design.

I come now to the words: For they have despised, he says, the law of Jehovah. Here he charges the Jews with apostasy; for they had cast aside the worship of God, and the pure doctrine of religion. This was a crime the most grievous. We hence see, that the Prophet condemns here freely and honestly as it became him, the vices of his own people, so that there was no room for calumny, when he afterwards became a severe censor and reprover of the Israelites; for he does not lightly touch on something wrong in the tribe of Judah, but says that they were apostates and perfidious, having cast aside the law of God. But it may be asked, why the Prophet charges the Jews with a crime so atrocious, since religion, as we have seen in the Prophecies of Hosea, still existed among them? But to this there is a ready answer: the worship of God was become corrupt among them, though they had not so openly departed from it as the Israelites. There remained, indeed, circumcision among the Israelites; but their sacrifices were pollutions, their temples were brothels: they thought that they worshipped God; but as a temple had been built at Bethel contrary to God’s command, the whole worship was a profanation. The Jews were somewhat purer; but they, we know, had also degenerated from the genuine worship of God. Hence the Prophet does not unjustly say here, that they had despised the law of God.

But we must notice the explanation which immediately follows, — that they kept not his statutes. The way then by which Amos proves that the Jews were covenant-breakers, and that having repudiated God’s law, they had fallen into wicked superstitions, is by saying, that they kept not the precepts of God. It may, however, appear that he treats them here with too much severity; for one might not altogether keep God’s commands either through ignorance or carelessness, or some other fault, and yet be not a covenant-breaker or an apostate. I answer, — That in these words of the Prophet, not mere negligence is blamed in the Jews; but they are condemned for designedly, that is, knowingly and willfully departing from the commandments of God, and devising for themselves various modes of worship. It is not then to keep the precepts of God, when men continue not under his law, but audaciously contrive for themselves new forms of worship; they regard not what God commands, but lay hold on anything pleasing that comes to their minds. This crime the Prophet now condemns in the Jews: and hence it was that they had despised the law of God. For men should never assume so much as to change any thing in the worship of God; but due reverence for God ought to influence them: were they persuaded of this — that there is no wisdom but what comes from God — they would surely confine themselves within his commands. Whenever then they invent new and fictitious forms of worship, they sufficiently show that they regard not what the Lord wills, what he enjoins, what he forbids. Thus, then, they despise his law, and even cast it away.

This is a remarkable passage; for we see, first, that a most grievous sin is condemned by the Prophet, and that sin is, that the Jews confined not themselves to God’s law, but took the liberty of innovating; this is one thing: and we also learn how much God values obedience, which is better, as it is said in another place, than all sacrifices, (1Sa 15:22) And that we may not think this a light or a trifling sin, let us notice the expression — that they despised the law of God. Every one ought to dread this as the most monstrous thing; for we cannot despise the law of God without insulting his majesty. And yet the Holy Spirit declares here, that we repudiate and reject the law of God, except we wholly follow what it commands, and continue within the limits prescribed by it. We now perceive what the Prophet means.

But he also adds, that their own lies deceived or caused them to go astray. He here confirms his preceding doctrine; for the Jews had ever a defense ready at hand, that they did with good intent what the Prophet condemned in them. They, forsooth! sedulously worshipped God, though they mixed their own leaven, by which their sacrifices were corrupted: it was not their purpose to spend their substance in vain, to undergo great expenses in sacrifices, and to undertake much labor, had they not thought that it was service acceptable to God! As then the pretense of good intention, (as they say,) ever deceives the unbelieving, the Prophet condemns this pretense, and shows it to be wholly fallacious, and of no avail. “It is nothing,” he says, “that they pretend before God some good intention; their own lies deceive them.” And Amos, no doubt, mentions here these lies, in opposition to the commands of God. As soon then as men swerve from God’s word, they involve themselves in many delusions, and cannot but go astray; and this is deserving of special notice. We indeed see how much wisdom the world claims for itself: for as soon as we invent anything we are greatly delighted with it; and the ape, according to the old proverb, is ever pleased with its own offspring. But this vice especially prevails, when by our devices we corrupt and adulterate the worship of God. Hence the Prophet here declares, that whatever is added to God’s word, and whatever men invent in their own brains is a lie: “All this,” he says, “is nothing but imposture.” We now see of what avail is good intention: by this indeed men harden themselves; but they cannot make the Lord to retract what he has once declared by the mouth of his Prophet. Let us then take heed to continue within the boundaries of God’s word, and never to leap over either on this or on that side; for when we turn aside ever so little from the pure word of God, we become immediately involved in many deceptions.

It then follows, After which have walked their fathers; literally it is, Which their fathers have walked after them: ²⁰ but we have given the sense. The Prophet here exaggerates their sin, the insatiable rage of the people; for the children now followed their fathers. This vice, we know, prevailed in all ages among the Jews; leaving the word of God, they ever followed their own dreams, and the delusions of Satan. Since God had now often tried to correct this vice by his Prophets, and no fruit followed, the Prophet charges them here with hardness, and by this circumstance enhances the sin of the Jews: “It is nothing new,” he says, “for children to imitate their fathers, and to be wholly like them: they are then the bad eggs of bad ravens.” So also said Stephen,

‘Ye are hard and uncircumcised in heart, and resist the Holy Spirit, as your fathers also did formerly,’ (Act 7:51.)

We now understand the intention of the Prophet.

But we hence learn of what avail is the subterfuge resorted to by the Papists, when they boast of antiquity. For they set up against the Law, the Prophets, and the Gospel, this shield, — that theirs is the old religion, that they have not been the first founders, but that they follow what has been handed down to them from early times, and observed for many ages. When the Papists boastingly declare all this, they think that they say enough to put God to silence, and wholly to reject his Word. But we see how frivolous is this sort of caviling, and how worthless before God: for the Prophet does not concede to the Jews the example of the fathers as an excuse, but sets forth their sin as being greater because they followed their perfidious fathers, who had forsaken the Law of the Lord. The same thing is also said by Ezekiel,

‘After the precepts of your fathers walk not,’
(Eze 20:18.)

Defender: Amo 2:4 - law of the Lord

Judah's sin was greater than those of other nations because the people of Judah uniquely had God's law, and yet they had despised it."

TSK: Amo 2:4 - For // Judah // because // and their // after

For : Deu 31:16-18, Deu 32:15-27

Judah : Amo 3:2; 2Ki 17:19; Jer 9:25, Jer 9:26; Hos 5:12, Hos 5:13, Hos 6:11, Hos 12:2

because : Lev 26:14, Lev 26:15; Jdg 2:17-20; 2Sa 12:9, 2Sa 12:10; 2Ki 22:11-17; 2Ch 36:14-17; Neh 1:7, Neh 9:26, Neh 9:29, Neh 9:30; Isa 5:24, Isa 5:25; Jer 8:9; Ezek. 16:1-63, Eze 20:13, Eze 20:16, Eze 20:24; Eze 22:8, Eze 23:11-21; Dan 9:5-12; 1Th 4:8

and their : Isa 9:15, Isa 9:16, Isa 28:15, Isa 44:20; Jer 16:19, Jer 16:20, Jer 23:13-15, Jer 23:25-32, Jer 28:15, Jer 28:16; Eze 13:6-16, Eze 13:22, Eze 22:28; Hab 2:18; Rom 1:25

after : Jdg 2:11-17, Jdg 10:6; 2Ch 30:7; Jer 8:2, Jer 9:14; Eze 20:13, Eze 20:16, Eze 20:18, Eze 20:24, Eze 20:30; 1Pe 1:18

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Amo 2:4 - Despised // the law of the Lord // Their lies // After the which // their fathers

God hath in the former verses threatened the enemies of his people for their outrages against his people; now he does threaten his people for their obstinacy in reiterated sins: see Amo 4:3 .

Despised first slighted it, as if no excellency were in it, and next rejected it, as if it were not worthy of their observance; thus they refused with an abhorrence and detestation

the law of the Lord the whole law, partly by their immoralities and transgressions against the just commands of it, and partly by their false worship and idolatry: that law which was given with so much majesty and terror. on Mount Sinai; from which they should not have departed either to the right hand or to the left; that law which was perfect, holy, and useful, with which no fault could be justly found. So much the greater were their sins, because committed against so clear, full, and pure a law. Have not kept his commandments, i.e. they have greatly violated, as the Hebrew phrase importeth, Neh 9:34 Dan 9:5,10,11 .

Their lies idols, which are a lie, whether commended to them by their false prophets, or chosen according to their own humour and fancy; all their false, superstitious, and idolatrous worship. Caused them to err; their idolatry was first their error, and this blinded them, made them more sottish and brutish, which was partly from the natural tendency of this sin, and partly from the just judgment of God, Rom 1:24 2Th 2:10 -12 .

After the which idols or lies,

their fathers first in Ur of the Chaldees, before Abraham was called, afterwards in Egypt, the wilderness, and in the land of Canaan itself, have walked, successively, one generation after another; idolatry, and superstition, and will-worship have been old hereditary sins, and now shall be punished.

Haydock: Amo 2:4 - Walked

Walked. After Solomon, scarcely a good prince appeared, till the days of Amos. Juda imitated the idolatry of Israel, hoping thus to find assistance. (Calmet) ---

His crime was the more grievous, as they had the law. (Worthington)

Gill: Amo 2:4 - Thus saith the Lord, for three transgressions of Judah // and for four, I will not turn away the punishment thereof // because they have despised the law of the Lord // and have not kept his commandments // and their lies caused them to err // after the which their fathers have walked

Thus saith the Lord, for three transgressions of Judah,.... With whom Benjamin must be joined; for the two tribes are meant as distinct from the ten tribes, under the name of Israel, following. The prophet proceeds from the Heathens round about to the people of God themselves, for the ill usage of whom chiefly the above nations are threatened with ruin, lest they should promise themselves impunity in sin; though, if they rightly considered things, they could not expect it; since, if the Heathens, ignorant of the will of God, and his law, were punished for their sins, then much more those who knew it, and did it not, Luk 12:47; and he begins with Judah, partly because he was of that tribe, lest he should be charged with flattery and partiality, and partly because of the order of his prophecy, which being chiefly concerned with Israel, it was proper that what he had to say to Judah should be delivered first:

and for four, I will not turn away the punishment thereof; the prophet retains the same form as in his prophecies against the Heathen nations; his own people, and God's professing people, being guilty of numerous transgressions, as well as they, and more aggravated than theirs; See Gill on Amo 1:3;

because they have despised the law of the Lord; a law so holy, just, and good, and so righteous, as no other nation had; and yet was not only not observed, but contemned: other nations sinned against the light of nature, and are not charged with breaches of the law of God, which was not given them; but these people had it, yet lightly esteemed it; counted it as a strange thing; walked not according to it, but cast it away from them; which was a great affront to the sovereignty of God, and a trampling upon his legislative power and authority:

and have not kept his commandments; or "statutes" ^p; the ordinances of the ceremonial law, which he appointed them to observe for the honour of his name, as parts of his worship; and to lead them into the designs of his grace and salvation by the Messiah:

and their lies caused them to err; either, their idols, as the Vulgate Latin version renders it; which are lying vanities, and deceive, and by which they were made to err from the pure worship of the living and true God to superstition and idolatry; or the words of the false prophets, as Kimchi; the false doctrines their taught, contrary to the word of God, directing them to seek for life by their own works; and promising them peace, when destruction was at hand; and daubing with untempered mortar; and as no lie is of the truth, but against it, so one untruth leads on to another:

after the which their fathers have walked; after which lies, idols, and errors, as in Ur of the Chaldees, in Egypt, in the wilderness, and even in later times: this was no excuse to them that they followed the way of their ancestors, but rather an aggravation of their guilt, that they imitated them, took no warning by them; but filled up the measure of their iniquities, and showed themselves to be a seed of evildoers, a generation of wicked men, the sons of rebellious parents.